https://www.nvrislam.net/index.php?j=eng&post=5766
levels, we understand more and more. You are asking for those things that we are not yet ready to understand.”

“We know that we are creatures,” the Shaykh continued, “and that we are created by the Creator. How He created, where we were, and where we are going, we cannot know till those realities will open for us. All the time we are stepping forward, stepping forward, coming... It is impossible to speak about colours for a blind man. You cannot describe even a fine face from an ugly face, or night from day, green from red, white from black. What is green? What is blue? What is red? What is beautiful? What is ugly? Can you describe this for a blind man? It is impossible. Now our heart’s eye is closed. It has yet to open, to look at the reality. Now, we are believing, only. We must believe, then it will grow up; it will open.”

“Mawlana? Please, what are the people doing in Paradise. What is
their occupation?”

Shaykh Nazim answered, “As Allah says, ‘A very happy occupation!’“

“But does Allah say in Quran what the inhabitants of Paradise are doing?”

“A very happy occupation,” repeated Mawlana. “They are looking to His Divine Face, and looking at His Divine Light coming on Paradise; swimming in beauty oceans, swimming in happiness oceans. They are drunk! Drunk with enjoyment from His Divine Face and beauty oceans! What occupation are you asking! You are mad!”

At this point the whole group is experiencing a somewhat giddy state, laughing and smiling, resembling a mild drunkenness. The brother who has been questioning Shaykh Nazim about the inhabitants of Paradise tries to continue his line of thought: “But,” he said, “do they not stay in connection with the earth?”

“Earth!” replied the Shaykh, with amusement, “Phtt!” He made a
gesture of disgust.

The disciple continued, “But the saints – they work on earth, no? Is Grandshaykh not in connection with you, even though he is in Paradise?”

“After Qiyama, we are in Paradise,” replied Mawlana.

“But aren’t some people already in Paradise?” asked the murid.

“Paradise?” returned the Shaykh, “this is Barzakh Paradise! When all Judgment is finished, then people will be in Paradise!”

Again, the murid asked, “Do the Awliya live in Barzakh?” “Yes.”
“They have a nice time there, too?”

“Yes,” the Shaykh was laughing now, “nice time … gazing at you; too much laughing, now!”

By now, everyone was laughing. More questions came: “Is the
Prophet (peace be upon him) also in Barzakh existence?” “Yes.”
“But working on earth?” “What working!”
“The saints work on earth from Barzakh, too; no?” At this point, another brother introduced a different line of thought: “I remember the first time I was in London,” he began, “you described the grave. You told two stories that night. One was about the Me’raj; where Rasulullah (peace be upon him) saw the endless oceans of mercy and compassion. The doors opened for him, and he saw a tree.”

“Ah, yes!” remembered Mawlana.

The brother continued, “And, in the tree was a bird, with a ball of dirt in his mouth. Muhammad (peace be upon him) said to that bird, ‘What is that thing you are holding?’ and the bird replied, ‘O Prophet, these are the sins of mankind; this tiny ball of dirt! What will it be when it falls into this vast ocean that you see before you? Nothing!’”

The disciple went on, “Then you told a story about what it would be like in the grave. You said, ‘When you die, an angel shows you a Divine Name. Then, your spirit comes out, and then, finished.’”

“Yes, I remember,” said the Shaykh.

“Then,” said our brother, “you told us that the dead person would see a horrible thing coming toward him. The dead person would try to escape from it, but it would come after him and say, ‘O, but how happy you were with me when you were alive! Why are you running from me now? Don’t you recognize me? I am your bad deeds!’ What I am asking is: are you limited after death to the grave? Are you actually in the ground?”

Shaykh Nazim answered this way: “Yes, there is a physical body and a spiritual body in the grave. It is from His mercy; to clean His servant as much as that servant made himself dirty in this life. He needs to be clean, so Allah makes him clean in the grave. He is cleaning that servant up till the Judgment Day. Then, that servant will come up clean!”

A disciple commented, “You gave us a good lesson, Mawlana, when you told us that there is no king without a kingdom, no Prophet without an ummah, no Creator without creatures. Allah is uncreated, and servants are also uncreated. But when we come to this life, we forget.”

“Yes,” replied the Shaykh. “It is enough. You cannot go too deep without sinking!”

* * * * * * *

Islam came to teach people good character. It fights against bad characters, and the worst character is to be angry! Whoever is angry has all bad character. He who cannot stop his anger cannot keep his Iman, nor his good works. Anger destroys all good things; nothing can stay when anger is present. Therefore, our Prophet (peace be upon him) ordered his nation to keep away from anger when he said, “‘The most powerful wrestler is he who can stop his anger!”

Whoever is conquered by his anger, he is a useless person and cannot be a servant of Allah Almighty. This is because when he is angry, he will leave all things for his anger. It means that his ego is ordering him. He is under the command of his ego, and he cannot obey his Lord.

We must always practice leaving anger. Once, we were sitting with our Grandshaykh and his servant, who was an old man. While we were sitting, a fly came up and bit the servant. Quickly he became angry and killed the fly. Our Grandshaykh looked at him and told me, “Tell him, Nazim Effendi, that he must get up and renew his wudhu. His wudhu is no good – it went away with his anger.”

To kill a flea in anger is a criminal action, a sin! Anger is the worst character. All governments are fighting for anger, and all people also. Anger grows: it is like an ocean for all bad characters. If you can dry up

that ocean, no more bad characters can live in it – finished. This is a very, very good manner. You must use this, for it is the order of Allah, His Prophet (peace be upon him), and all Awliya.

Our Grandshaykh is a great doctor for the illnesses of the ego. Here is his prescription for us when we are angry: If you are angry, go and make wudhu. This is because anger is fire, and fire goes away with water. Therefore, do wudhu. Anger is permitted only for our egos. If you must be angry, be angry at your nafs, leading you away from your Lord! I shall tell you a story, also from our Grandshaykh, on that point:

A ‘majdhub’ is a man who is crazy, but not in the usual sense of the word. He is a man who is ‘crazy’ for Allah. He is above ordinary people, on a different level from them. (Conversely, a ‘majnun’ is a crazy person, in the usual sense of the word; he is on a lower level than ordinary people) At any rate, there was a majdhub living in a certain town. One day he was walking along when he came upon a group of children playing. Now, children know when a man is on an extraordinary level. They like to run after them and make trouble for them. And so it happened that a boy threw a stone at the majdhub, and hit him on the head. As soon as the stone hit him, the majdhub began to slap himself, saying, “Go to your homeland! Go to your home!” As the startled children watched, the majdhub continued down the street in that way, striking himself and saying, over and over, “Go to your home! Go to your home!”

What is the meaning of that story? Our Grandshaykh says that the majdhub was teaching us about our egos. When he said “Go to your home, go to your home!”, what he meant by that was: “O my ego! If you were all right, then these children wouldn’t be throwing stones at you. You must return to your home, to the promise that you made to your Lord. On the Day of Promise, before you came into this world, your Lord asked, ‘Am I your Lord?’ and you answered, ‘Yes, you are my Lord!’ When you return to that promise, nothing gives you trouble. When that boy hit you with that stone, O my ego, it was to call attention to the fact that you must be careful with your promise to your Lord. You must, therefore, go to you homeland, return to your Lord!”

This story means that you have no right to be angry with another person. You must turn your anger to your own egos! You must think, “If I am all right, then all things will be all right with me. If I am not all right,

then people will not be all right with me.” So, we will be angry and fighting our egos only.

“Anger is of two kinds,” says our Grandshaykh. “The first kind is the anger of ordinary people. Ordinary people are angry on behalf of their egos, not for Allah Almighty.

“You may say, ‘How? If a man sees a wrong thing, mustn’t he get angry?’ Yes, I agree with you. But first, I would say to you, why are you not angry with yourself, your nafs? If you are seeing wrong things and getting angry, you should look first to yourself, to your ego! Be angry with it! Punish it for your wrongdoings! For bad speaking, for looking to haram; why are you not punishing yourself? It is easy to punish another, too easy. It is easy to kill others; kill, instead, your ego! When you are angry make a new wudhu, and say three times ‘Shahada,’ and seventy times ‘Astaghfirullah.’ This is your punishment!”

Here, the murids, anxious to punish their egos, asked Shaykh Nazim these questions:

“Is it all right to fast on the light days of the week?” “No,” replied the Shaykh, “no need. It is enough.”
“But we’ve been fasting, already. Every Monday and Thursday since Ramadan,” a disciple insisted.

“No need,” replied the Shaykh. “You may fast from haram looking. You may fast from anger. You may fast from bad words! Not eating or drinking – that fast I don’t want. It is too easy to go without eating. I don’t want that. No bad speaking, no bad looking, no anger; that is difficult. So many people fasting, yet they are angry seventy times until maghrib (sunset)! They say, ‘We are fasting!’ How can you be fasting if you are angry!”

“I’d say that that describes most of my fasts!”

“Ah?” smiled the Shaykh. “It is clear, plain?” He turned to the other murids, and joked, “Now he is afraid I shall put him three days without eating!”

Mawlana continued, “The second kind of anger is for Allah Almighty. This is only for those who have killed their egos.”

“I don’t think that we have to worry about that, yet,” said one of the ikhwan.

“Yes,” replied the Shaykh, “we are too far from that!”

Another brother asked, “What do you do about children who misbehave? Sometimes they can make you get very angry.”

Shaykh Nazim said, “You may give them ‘tarbiya,’ which is to educate them with good manners. Also, ‘taqlib’, to make them fear your speaking. It is like acting; a fierce voice, but inside you are not getting angry. You may also spank them, but never in anger. Anger is prohibited!”

Another question: “If you are in Jihad, if you are at war, is it also better to fight without anger?”

The Shaykh answered, “Without anger.” This brought him back to his original topic: “Anger is for Allah. It must be in Jihad, in war, but that anger is not for yourself: It is for Allah. Our Grandshaykh told the story of Sayyidina ‘Ali (may Allah be pleased with him), which may educate us on that point:

“Once, during the Holy war in the time of Rasulullah (peace be upon him), Sayyidina ‘Ali (may Allah be pleased with him) was fighting with an enemy soldier during a fierce battle. This soldier was a huge man, a powerful wrestler, and it was a difficult fight. Suddenly, ‘Ali (may Allah be pleased with him) managed to disarm his opponent. He flung him to the ground and raised his sword to kill the man. Just at that moment, as the sword was about to strike, the fallen soldier spat into Sayyidina ‘Ali’s face! Sayyidina ‘Ali (may Allah be pleased with him) lowered his sword, and looked at his enemy. ‘Get up!’ he said. ‘Get up! I cannot kill you!’ The enemy soldier was dumbfounded. ‘Why are you not killing me, ‘Ali?’ he asked. ‘Why are you leaving me like this? Am I not your enemy?’ Sayyidina ‘Ali (may Allah be pleased with him) spoke: ‘It is because I became filled with my ego’s anger that I cannot kill you! Before you spat in my face, I was fighting with you for the sake of Allah. But,

when you spat on me, I became angry for the sake of my ego! Therefore, I cannot kill you! You may go.’ These words reached the fallen man’s heart. ‘O ‘Ali!’ he cried, ‘You are on the right way! Please take me to your Prophet (peace be upon him)!’ Then, the soldier was taken to Rasulullah (peace be upon him), and, at the Prophet’s hand, he entered Islam.”

“Therefore,” said Shaykh Nazim, “if your anger is like this, if you are like Sayyidina ‘Ali (may Allah be pleased with him), then you too, may be angry. If your character is not like that, you must keep it to yourself!”

* * * * * * *

Our Grandshaykh says, “Allah Almighty sent our Prophet (peace be upon him) for what? He was sent to complete good characters, for changing bad characters into good characters. He was teaching, during his life, how a man can change his bad character into good. This is the main goal of Prophethood.”

Once, I asked my Grandshaykh, “O my Master! Is there any complaining from a man with good character?” “Never!” he replied to me. “You, won’t find a man with good character complaining!” So many complaints from man, you cannot count them. Yet, you never find a man with good character complaining. Good charactered people are like a healthy body. (He nudges one of his murids.) If you touch a healthy body, there is no complaint. But if a man has sores on his skin, then, “Ouch!” So, likewise, good charactered people are healthy in their spiritual lives. But bad charactered people, they are like a man wounded; wounds everywhere, you cannot touch any side of him, any part of his body.

Therefore, it is the measure of a man’s good character, or bad; how much complaining he is doing. As much as his complaining is little, you may know how few bad characteristics are left with him. When you finish all your complaining, you may know that you are healthy. No more bad character! This is an important point, because a good-charactered person, if he has no complaint, has patience. And when he has patience, it means that he has real faith, real Iman. Real faith equals good character, and real faith also equals patience. To be patient, always. Anywhere you are not patient, you are not in Iman. If a man complains, it means he hasn’t any patience, no Iman. No Iman, no good character.

Therefore, you must diminish your complaints until you haven’t any left. Then, you will be restful. Nothing can give you trouble. You will be like a rocket, going up till it reaches the point where it escapes the earth’s pull; then, no troubles for it. When we can escape the pull of our bad character, and reach the level of good character, there will be no troubles for us also. Finished, in this life and in the life hereafter.

“How does one do that?” asked a murid.

“I am saying,” replied the Shaykh. “You must diminish complaints, little by little. Rockets going up like this (he gestures with his hand). How much power it is using to reach that point! It is not easy. You are starting with so many complaints: of your wife, of your children, of your neighbours, and of your family! From Jews, from Americans, from Russians, from Jinn, from women, from boys, … everything! Too much complaining! When it will be finished, good tidings!

“People are in trouble until they reach to the level of good character. This is important. Therefore, our Prophet (peace be upon him) said, ‘I came to take you from the lowest level of bad character to the highest level of good character. Then, you will be in absolute happiness and enjoyment!’ Do you understand now the wisdom of the Prophet’s word, the hadiths? This is a lesson for all mankind. They can know themselves; they can recognize their personality with this balance. Then they can save themselves from all troubles, from all problems. This, only, is enough. A little sentence; one question, and one answer, from my Grandshaykh (may Allah be pleased with him); giving mankind such a knowledge that it will be enough to carry them from all troubles to a level where those troubles will be gone! Do you understand? Now we must practice always to leave complaining. These words you wrote here (and you are reading here), but it is written also will be able to remember all the time. Divine powers are going through your heart, helping you to recall these words. Immediately, will come to your heart, ‘I will not be a complainer, because this thing that is happening to me is going on with my Lord’s will!’ This is the key. This is the medicine for that illness! When a complainer comes to you, you must remember that, ‘This thing is going on with my Lord’s will. With Allah’s will it is going on!’”

“Are you speaking of the thing that is making us complain?” asked
a disciple.

“Yes,” replied the Shaykh. “Without Allah’s knowledge and without Allah’s will, nothing is going on. You must say, ‘Why am I complaining, when He Almighty ordered this to be!’ Understand? This is practice. When you remember this point, you will be satisfied with His will. You will agree, also, with His will, with your Lord’s will. When you agree with Him: happiness for you!”

Another question came: “What if you come up against injustice? Wouldn’t this attitude lead you to say, ‘O, well, it’s just Allah’s will?’ Isn’t this fatalism?”

Mawlana answered, “Correction for wrong things is another thing entirely. We are not saying that you shouldn’t try to make wrong things right, that you shouldn’t try to prevent badness. No! As much as we can, we are correcting all things, if we can. But, what we are talking about here, when we speak of reducing our complaints and accepting all things as they come from our Lord’s will, are those positions in which Allah is leaving us. For example, if we are poor – no complaining. If we are ill – no complaining.”

“I don’t understand these things,” said one of our brothers, “They’re very subtle. So much of the time, there’s confusion. When you say not to complain, I think, ‘Okay, I’ll accept everything.’”

“We accept everything,” answered the Shaykh, “that Allah Almighty is making happen to ourselves, and to other people.”

“How do you tell the difference between a badness that needs correction, and a condition that you should accept?” asked another. “Some things we definitely bring upon ourselves with our bad actions.”

Shaykh Nazim responded, “Bad actions bring some things on us, but, when we keep ourselves, they do not come on us.”

A murid objected, “Don’t they sometimes come more? If you are a man of God, doesn’t it make people angry with you?”

“Yes!” agreed the Shaykh. “But we are not complaining! We know
that if there is a tree with fruits on it, children will throw stones.

Children cannot reach the fruit in high places, so they throw stones to make it fall to them. Therefore, all Prophets have people throwing stones at them. Understand? Some bad things come upon men because of their bad doings, but that which comes upon Prophets and holy men is not because of their bad doings. No, it is because they are like trees, full of fruit which is high up and out of reach. Common people are like children, they cannot reach the fruit. Therefore, with stones, bad people are trying to reach those fruits.”

“Good people are waiting for the dates to fall?” “Yes.”
A disciple said, “So, if something is going on in your house, and you don’t want it, you can correct it? You can say, ‘Don’t do this, don’t do that?’ You only have to accept that which you can do nothing about; is that correct?”

“You may correct whoever will listen to you, but you must be very careful,” Mawlana replied, “because all people, each of us, each man is looking to himself and seeing that he alone fills the whole world. So big is this looking to himself! Therefore, if you say to him, ‘Don’t do this!’ he will never accept. But you may say instead, ‘O my Lord! If I were to do like this one (the person you wish to correct) is doing, how would you look upon it! Is it good, O my Lord, to do like this?’ When he hears this (or words to that effect), he may realize that he is wrong, and come down from his position. But, if you are saying to him, ‘Don’t do this!’ he will never accept. He will have too much ego.” Mawlana went on: “In the case of something going on in your home that is in direct violation of Allah’s orders, for example, a family member wanting to eat pork, you may forbid it. This is not complaining.”

A murid offered this comment: “Yes, but then if I forbid something to my wife or children saying, ‘You can’t do that because it is against Allah’s orders,’ they just say, ‘That’s just what you believe, not what I believe! You have no right to impose your beliefs on me!’ That’s the American way, Shaykh Nazim!”

“When that happens,” said Mawlana, “you are free. You may
continue to live with them or not. You are free. Or,” he added, “you may

let them do those things, but you must not sit with them while they are doing them. You must make it clear that you will not participate. She (they) may sit alone, eating or drinking. As long as she (they) is not Muslim, we cannot ask her (them) to obey the Islamic laws. She may even go to church; she is free. Shariah gives us permission to marry someone of another religion.”

“Don’t the children have to be raised Muslim?” asks another.

“The children are your responsibility, if they are your children.”

“So, we must make it clear that we are not free to take part in forbidden things’?” said a murid.

Shaykh Nazim answered, “Yes.”

The murid who had originally raised the question objected, saying, “But aren’t we getting off the point?” The second disciple interrupted him: “No, because that’s leverage. If they realize that you’re not going to participate certain things with them, no matter when they do or say. . .”

“Yes,” said Shaykh Nazim.

The second brother continued, “. . . then they will either have to drop what they are doing, or drop you!”

The Shaykh then said, “She may eat, she may drink! You must not sit with her. She may go to church; you are not going with her!”

Still another murid asked, “What of the case when a neighbour’s animals, for instance, destroy your property? Mustn’t we go to the judge and complain? We can’t go around saying, ‘What a bad man my neighbour is!’”

Mawlana answered, “If a man is bringing harm to you, Shariah gives us the authority to prevent it. Shariah gives authority to prevent harm among people. This is not complaining. It is your right to keep your property secure. If anyone harms you, with his hand or with his tongue, he is not a Muslim, not a believer. If you take action against that, we are

saying that is not complaining. That is the right of Shariah. Say, for instance,” elaborated the Shaykh, “that a man comes and cuts fruit off your trees and takes it away. It is not complaining to stop him. If he is making trouble, it is not complaining to take legal action against him. It is the right of Shariah. There is no permission for doing harm in Islamic law.”

A brother asked, “What are my rights regarding my non-Muslim wife? Must I allow her to do as she wishes? What is legitimate for me to demand of her, if anything?”

“Your rights?” said Mawlana. “To keep your honour. Your honour is with your wife. If she is honourable (faithful), that is enough for you. When you find her faithful with you, and she likes to be with you, it is enough.”

“This is for a non-Muslim wife, isn’t it?”

“Yes,” replied the Shaykh, “and also for a Muslim wife.”

“But,” said a murid, “if you find a Muslim wife eating pork, or drinking wine. . .”

“No,” replied the Shaykh, again, “because in the case of a Muslim, she has been ordered not to do these things. We cannot give permission. How? The answer is ‘No!’”

“You said before that there should be certain conditions in the relationship. What should these be?” asked another disciple.

Mawlana answered him, “If your wife likes you and said ‘I am satisfied with you as my husband. You are free in your religion, and I am free in mine’, then there are no more conditions. The only conditions are to be faithful with you, with your children, and with your property.”
“Is there anything else I have to submit to?” the first murid asked. “If you like!” returned Shaykh Nazim. “If you don’t like, leave her!
But we prefer for believers to marry with unbelievers; so that from their
love for their husbands, they may approach belief themselves. Therefore,

we are saying, ‘Keep her,’ so that day by day she may agree with you because of her love for you. We have a saying: ‘Shartul mu’arfiqa mu’arfiqa.’ It means ‘From the condition of friendship, we may me meet on the same way.’ Therefore, she will take him on her way, or he will take her on his way.”

“What if you marry an unbelieving woman,” asked a murid, “and, as time goes by, and even though you are tolerant, still she is not coming to Islam?”

“You must be patient with her for some time,” said the Shaykh, “and you must pray to Allah to make her with you on the same way. ‘Keep me, O my Lord, on Your way, and keep her with me also on Your way.’ If there is no result, then you may say to her, ‘You are in your way and I am in my way!’”

A murid said, “What if she begins to hate Islam, to speak badly of the Prophet (peace be upon him), and to be vicious? Sometimes lslam evokes very strong feelings in people.”
“You must leave her!” said the Shaykh. “Not coming to discussion!” “But not until you’ve done the other things first?” said a murid.
“Not until you’ve been patient first?”

Shaykh Nazim nodded. “Yes,” he said. “An important point. We must know that each person – their forelock is in the hands of Allah Almighty. You cannot change people until Allah changes them. Even Prophets cannot change people. If Allah is not changing, no one can change. The hearts of people are in the hands of Allah Almighty. Maybe Allah’s will is going to change a servant: therefore He is sending her to you. If you have patience with her, your patience will bear fruit at the end, and she will come on your way.”

* * * * * * *

Our Grandshaykh says, “Allah likes His servants to be obedient, not stubborn and hard-headed. He never likes His servants to be hard- headed.”

“This is because Satan’s head was the first hard-head,” said Shaykh Nazim, “and, whoever is walking on Satan’s way will be Satan also!

“Our Grandshaykh also says that the sign of a man who is not hard-headed is that he listens with respect to everyone. Clear? When a man respects everyone, and listens to them, regardless of whether they are young, old, or whatever, Allah Almighty promises to give to that servant a knowledge, a wisdom, from the speech of people. This is humbleness – to be soft-headed. Understand? You may find, from the words of those you listen to with respect, something useful to you. This is the reward for being soft-headed. This is a good manner, and a high character also. We must listen, for as the hadith tells us: ‘You can take wisdom, even from little boys, and those you think are mad!’ Divine knowledge: Respect all and listen to all. You are ‘ribhan’ – profiting. Good? Who can object to that? No one can object!”

A question: “Shaykh Nazim, you once said that if you go with people of bad character, you’re going to carry some of that bad character with you. Likewise, if you go with people of good character, you will acquire some of that good character.”

“Yes,” agreed Mawlana.

“So, if that’s true, isn’t there a danger in listening to people?”

The Shaykh spoke, “Listening means that you may hear his words only. I don’t mean to say that by listening, you must follow! I mean to say that by listening you can take a benefit from his words. Even if a man is speaking bad words, you may take something. You can look at how ugly it is to speak bad words. You can learn not to speak bad words by listening to those who speak them!”

“It makes me a little afraid,” responded a murid, “because, sometimes you listen to people talk, and they just draw you right in.”

Another advised, “You must watch. You must be a good watchman.”

The first murid continued, “They’re very seductive with their speech, and, as you listen, you find yourself starting to follow them. You don’t want to, but you’re not paying attention, I guess…”

Shaykh Nazim answered, “Don’t be afraid of that. You must listen in order to take something useful from his words. If you can find it, that is your profit. Don’t refuse a man’s speech. If you listen with respect, Allah Almighty will give you a knowledge from his speech.”

“Mawlana, there’s an ayat, I don’t remember it exactly, but it says that if people are sitting and speaking badly about Islam, you must leave. You may only return when they change the subject.”

“Yes,” replied the Shaykh, “you are learning from their bad words how people are making themselves dishonourable and dirty. You must see that, and then escape. You will profit.

“On the other hand,” Shaykh Nazim went on, “when a group of people are sitting for the sake of Allah and His Prophet (peace be upon him), the hand of our Lord is over them, protecting them. This was taught to us by the Prophet (peace be upon him). We are, for instance, sitting here in such a meeting. Here, over us is the hand of Allah Almighty protecting us. We are sitting under his protection. Therefore, our Grandshaykh says, ‘If any danger, or dangerous event happens, then quickly sit somewhere in a group and make dua, dhikr, pray, or read Quran. That group will be under divine protection.’

“During the war there will be huge events, terrible events, and very difficult situations. There must be two or three (or more), as a group praying. Then, no more fear for you; no more danger for you.”

A murid asked, “Does it have to be a group? it can’t be just one person?”

“It is promised for a group,” said the Shaykh. “For two, or more; if they are sitting (for the sake of Allah), there will be a private protection. This is very important. If the meeting is for the sake of Allah and His Prophet (peace be upon him), there will be protection.

“Our Grandshaykh also said that, ‘When a group is sitting for the sake of Allah and Muhammad (peace be upon him), then Allah Almighty will give them something – a Divine knowledge will appear in that meeting, one from which the whole group can take benefit. There will be “inayah” – Divine help and care for them.’

“This meeting will be a holy meeting, and Allah will send to them His Divine help, and mercy, and protection, and also a Divine knowledge. It will appear in that meeting to guide them from all dangerous places and lead them to the Divine Presence. it will be protection from life’s dangers, and those of the Resurrection Day as well. So many groups will be sitting for the sake of Allah and His Proph
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